Parshios Acharei Mos & Kedoshim

Reacting to Tragedy

To a great extent, reaction to defeat and tragedy is the true defining
moment of oneís inner strength and faith. Aharonís silence in the face of
the loss of his two older sons is reckoned in Jewish tradition as an act of
nobility and sublime acceptance of the unfathomable judgment of Heaven.

Contrast Aharonís silence and humble acceptance of fate with the response of
Iyov to his troubles and tragedies. Iyov has a great deal to say, to
complain against, to bitterly question and to debate almost endlessly with
his companions and visitors as to the unfairness of what has befallen him.

To the human eye, we are all aware that life and its events are often
unfair. There is no one that I am aware of that has successfully ďexplainedĒ
the Holocaust. So it seems that we are faced with two diametrically opposed
choices as to the proper response to mindless fate and tragedy. Are we to
remain mute and silent or are we to rail against the arrogant fate that has
brought misfortune to us?

The Torah does not seem to inform us about this and in fact, as shown above,
apparently even contradicts itself regarding this continually recurring
facet of human existence. Yet the Torah and all of the books that it
contains is one seamless whole, and the seeming contradictions lie within us
and not within its holy words and exalted ideas. Thus we are brought to
study this matter with greater introspection and with less judgment and
personal bias.

I think that the Torah means to teach us that there is no one correct,
one-size-fits-all response to the failures and tragedies of life. Aharon is
correct in his response to inexplicable tragedy and so is Iyov. King Solomon
correctly noted that there is a time for silence and a time for speech. So
too there are people for whom mute silence is the proper response to tragedy
and there are people who must give expression to their feelings of grief and
frustration by words, debate and even complaint.

In most instances the rabbis of the Talmud voted for silence over speech and
acceptance of oneís fate over complaint and public debate. Yet the rabbis
did not exclude the book of Iyov from the biblical canon of holy books. In
that act of inclusion they allowed for varying degrees of response to
troubles and travail.

Iyov also has a place in the pantheon of heroic human views regarding tragic
events. Within limits and with a faith-based attitude one can question and
complain, express wonderment and even somehow demand answers. But, deep
down, all humans understand that they cannot fathom Heavenís wisdom,
decisions and the individual fate that is visited upon us all. So the death
of Aharonís sons serves as a template for life, a lesson for all of us.